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THE SUM OF THE CHRISTIAN LIFE: THE DENIAL OF OURSELVES

By John Calvin, a minimally edited abstract from ICR 3.7 (Battles’ Translation)

(The Christian philosophy of unworldliness

and self-denial; we are not our own,

we are God’s, 1-3)

1. We are not our own masters, but belong to God

Even though the law of the Lord provides the finest and best-disposed method of ordering a man’s life, it seemed good to the Heavenly Teacher to shape his people by an even more explicit plan to that rule which he had set forth in the law. Here, then, is the beginning of this plan: the duty of believers is "to present their bodies to God as a living sacrifice, holy and acceptable to him," and in this consists the lawful worship of him [Rom 12:1]. From this is derived the basis of the exhortation that "they be not conformed to the fashion of this world, but be transformed by the renewal of their minds, so that they may prove what is the will of God" [Rom 12:2]. Now the great thing is this: we are consecrated and dedicated to God in order that we may thereafter think, speak, meditate, and do, nothing except to his glory. For a sacred thing may not be applied to profane uses without marked injury to him.

If we, then, are not our own [cf. 1 Cor 6:19] but the Lord’s, it is clear what error we must flee, and whither we must direct all the acts of our life.

We are not our own: let not our reason nor our will, therefore, sway our plans and deeds. We are not our own: let us therefore not set it as our goal to seek what is expedient for us according to the flesh. We are not our own: in so far as we can, let us therefore forget ourselves and all that is ours.

Conversely, we are God’s: let us therefore live for him and die for him. We are God’s: let his wisdom and will therefore rule all our actions. We are God’s: let all the parts of our life accordingly strive toward him as our only lawful goal [Rom 14:8; cf. 1 Cor 6:19].

O, how much has that man profited who, having been taught that he is not his own, has taken away dominion and rule from his own reason that he may yield it to God! For, as consulting our self-interest is the pestilence that most effectively leads to our destruction, so the sole haven of salvation is to be wise in nothing and to will nothing through ourselves but to follow the leading of the Lord alone.

Let this therefore be the first step, that a man depart from himself in order that he may apply the whole force of his ability in the service of the Lord. I call "service" not only what lies in obedience to God’s Word but what turns the mind of man, empty of its own carnal sense, wholly to the bidding of God’s Spirit. While it is the first entrance to life, all philosophers were ignorant of this transformation, which Paul calls "renewal of the mind" [Eph 4:23]. For they set up reason alone as the ruling principle in man, and think that it alone should be listened to; to it alone, in short, they entrust the conduct of life. But the Christian philosophy bids reason give way to, submit and subject itself to, the Holy Spirit so that the man himself may no longer live but hear Christ living and reigning within him [Gal 2:20].

2. Self-denial through devotion to God

From this also follows this second point: that we seek not the things that are ours but those which are of the Lord’s will and will serve to advance his glory. This is also evidence of great progress: that, almost forgetful of ourselves, surely subordinating our self-concern, we try faithfully to devote our zeal to God and his commandments. For when Scripture bids us leave off self-concern, it not only erases from our minds the yearning to possess, the desire for power, and the favor of men, but it also uproots ambition and all craving for human glory and other more secret plagues. Accordingly, the Christian must surely be so disposed and minded that he feels within himself it is with God he has to deal throughout his life. In this way, as he will refer all he has to God’s decision and judgment, so will he refer his whole intention of mind scrupulously to Him. For he who has learned to look to God in all things that he must do, at the same time avoids all vain thoughts.

This, then, is that denial of self which Christ enjoins with such great earnestness upon his disciples at the outset of their service [cf. Mt 16:24]. When it has once taken possession of their hearts, it leaves no place at all first either to pride, or arrogance, or ostentation; then either to avarice, or desire, or lasciviousness, or effeminacy, or to other evils that our self-love spawns [cf. 2 Tim 3:2-5].

On the other hand, wherever denial of ourselves does not reign, there either the foulest vices rage without shame or if there is any semblance of virtue, it is vitiated by depraved lusting after glory. Show me a man, if you can, who, unless he has according to the commandment of the Lord renounced himself, would freely exercise goodness among men. For all who have not been possessed with this feeling have at least followed virtue for the sake of praise. Now those of the philosophers who at any time most strongly contended that virtue should be pursued for its own sake were puffed up with such great arrogance as to show they sought after virtue for no other reason than to have occasion for pride. Yet God is so displeased, both with those who court the popular breeze and with such swollen souls, as to declare that they have received their reward in this world [Mt 6:2,5,16], and to make harlots and publicans nearer to the Kingdom of Heaven than are they [Mt 21:31]. Yet we have still not clearly explained how many and how great are the obstacles that hinder man from a right course so long as he has not denied himself. For it was once truly said: "A world of vices is hidden in the soul of man." And you can find no other remedy than in denying yourself and giving up concern for yourself, and in turning your mind wholly to seek after those things which the Lord requires of you, and to seek them only because they are pleasing to him.

3. Self-renunciation according to Titus, chp 2

In another place, Paul more clearly, although briefly, delineates the individual parts of a well-ordered life.

"For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works" [Tit 2:11-14].

For, after he proffered the grace of God to hearten us, in order to pave the way for us to worship God truly he removed the two obstacles that chiefly hinder us: namely, ungodliness, to which by nature we are too much inclined; and second, worldly desires, which extend more widely. And by ungodliness, indeed, he not only means superstition but includes also whatever contends against the earnest fear of God. Worldly lusts are also equivalent to the passions of the flesh [cf. 1 Jn 2:16; Eph 2:3; 2 Pet 2:18; Gal 5:16; etc.].

Thus, with reference to both Tables of the Law, he commands us to put off our own nature and to deny whatever our reason and will dictate. Now he limits all actions of life to three parts: soberness, righteousness, and godliness. Of these, soberness doubtless denotes chastity and temperance as well as a pure and frugal use of temporal goods, and patience in poverty. Now righteousness embraces all the duties of equity in order that to each one be rendered what is his own [cf. Rom 13:7]. There follows godliness, which joins us in true holiness with God when we are separated from the iniquities of the world. When these things are joined together by an inseparable bond, they bring about complete perfection. But, nothing is more difficult than, having bidden farewell to the reason of the flesh and having bridled our desires— nay, having put them away—to devote ourselves to God and our brethren, and to meditate, amid earth’s filth, upon the life of the angels.

Consequently, Paul, in order to extricate our minds from all snares, recalls us to the hope of blessed immortality, reminding us that we strive not in vain [cf. 1 Th 3:5]. For, as Christ our Redeemer once appeared, so in his final coming he will show the fruit of the salvation brought forth by him. In this way he scatters all the allurements that becloud us and prevent us from aspiring as we ought to heavenly glory. Nay, he teaches us to travel as pilgrims in this world 58 that our celestial heritage may not perish or pass away.

(The principle of self-denial in our relations with our fellow men, 4-7)

4. Self-denial gives us the right attitude toward our fellow men

Now in these words we perceive that denial of self has regard partly to men, partly, and chiefly, to God.

For when Scripture bids us act toward men so as to esteem them above ourselves [Phil 2:3], and in good faith to apply ourselves wholly to doing them good [cf. Rom 12:10], it gives us commandments of which our mind is quite incapable unless our mind be previously emptied of its natural feeling. For, such is the blindness with which we all rush into self-love that each one of us seems to himself to have just cause to be proud of himself and to despise all others in comparison.

If God has conferred upon us anything of which we need not repent, relying upon it we immediately lift up our minds, and are not only puffed up but almost burst with pride. The very vices that infest us we take pains to hide from others, while we flatter ourselves with the pretence that they are slight and insignificant, and even sometimes embrace them as virtues. If others manifest the same endowments we admire in ourselves, or even superior ones, we spitefully belittle and revile these gifts in order to avoid yielding place to such persons. If there are any faults in others, not content with noting them with severe and sharp reproach, we hatefully exaggerate them. Hence arises such insolence that each one of us, as if exempt from the common lot, wishes to tower above the rest, and loftily and savagely abuses every mortal man, or at least looks down upon him as an inferior. The poor yield to the rich; the common folk, to the nobles; the servants, to their masters; the unlearned, to the educated. But there is no one who does not cherish within himself some opinion of his own pre-eminence.

Thus, each individual, by flattering himself, bears a kind of kingdom in his breast. For claiming as his own what pleases him, he censures the character and morals of others. But if this comes to the point of conflict, his venom bursts forth. For many obviously display some gentleness so long as they find everything sweet and pleasant. But just how many are there who will preserve this even tenor of modesty when they are pricked and irritated? There is no other remedy than to tear out from our inward parts this most deadly pestilence of love of strife and love of self, even as it is plucked out by Scriptural teaching. For thus we are instructed to remember that those talents which God has bestowed upon us are not our own goods but the free gifts of God; and any persons who become proud of them show their ungratefulness. "Who causes you to excel?" Paul asks. "If you have received all things, why do you boast as if they were not given to you?" [1 Cor 4:7].

Let us, then, unremittingly examining our faults, call ourselves back to humility. Thus nothing will remain in us to puff us up; but there will be much occasion to be cast down. On the other hand, we are bidden so to esteem and regard whatever gifts of God we see in other men that we may honor those men in whom they reside. For it would be great depravity on our part to deprive them of that honor which the Lord has bestowed upon them. But we are taught to overlook their faults, certainly not flatteringly to cherish them; but not on account of such faults to revile men whom we ought to cherish with good will and honour. Thus it will come about that, whatever man we deal with, we shall treat him not only moderately and modestly but also cordially and as a friend. You will never attain true gentleness except by one path: a heart imbued with lowliness and with reverence for others.

Now, in seeking to benefit one’s neighbour, how difficult it is to do one’s duty! Unless you give up all thought of self and, so to speak, get out of yourself, you will accomplish nothing here. For how can you perform those works which Paul teaches to be the works of love, unless you renounce yourself, and give yourself wholly to others? "Love," he says, "is patient and kind, not jealous or boastful, is not envious or puffed up, does not seek its own, is not irritable," etc. [1 Cor 13:4-5 p.] If this is the one thing required—that we seek not what is our own—still we shall do no little violence to nature, which so inclines us to love of ourselves alone that it does not easily allow us to neglect ourselves and our possessions in order to look after another’s good, nay, to yield willingly what is ours by right and resign it to another.

But Scripture, to lead us by the hand to this, warns that whatever benefits we obtain from the Lord have been entrusted to us on this condition: that they be applied to the common good of the church. And therefore the lawful use of all benefits consists in a liberal and kindly sharing of them with others. No surer rule and

no more valid exhortation to keep it could be devised than when we are taught that all the gifts we possess have been bestowed by God and entrusted to us on condition that they be distributed for our neighbours’ benefit [cf. 1 Pet 4:10]. But Scripture goes even farther by comparing them to the powers with which the members of the human body are endowed [1 Cor 12:12 ff.]. No member has this power for itself nor applies it to its own private use; but each pours it out to the fellow members. Nor does it take any profit from its power except what proceeds from the common advantage of the whole body. So, too, whatever a godly man can do he ought to be able to do for his brothers, providing for himself in no way other than to have his mind intent upon the common upbuilding of the church. Let this, therefore, be our rule for generosity and beneficence: We are the stewards of everything God has conferred on us by which we are able to help our neighbour, and are required to render account of our stewardship. Moreover, the only right stewardship is that which is tested by the rule of love. Thus it will come about that we shall not only join zeal for another’s benefit with care for our own advantage, but shall subordinate the latter to the former.

And lest perhaps we should not realize that this is the rule for the proper management of all gifts we have received from God, he also in early times applied it to the least gifts of his generosity. For he commanded that the first fruits be brought to him by which the people were to testify that it was unlawful to accept for themselves any enjoyment of benefits not previously consecrated to him [Ex 23:19; cf. ch. 22:29, Vg.]. But if the gifts of God are only thus sanctified to us when we have dedicated them by our hand to the Author himself, that which does not savour of such dedication is clearly a corrupt abuse. Yet you wish to strive in vain to enrich the Lord by sharing your possessions; since, then, your generosity cannot extend to him, you must, as the prophet says, practice it toward the saints on earth [Ps 16:2-3]. And alms are compared to holy sacrifices so as to correspond now to those requirements of the law [Heb 13:16].

6. Love of neighbour is not dependent upon manner of men but looks to God

Furthermore, not to grow weary in well-doing [Gal 6:9], which otherwise must happen immediately, we ought to add that other idea which the apostle mentions: "Love is patient... and is not irritable" [1 Cor 13:4-5]. The Lord commands all men without exception "to do good" [Heb 13:16]. Yet the great part of them are most unworthy if they be judged by their own merit. But here Scripture helps in the best way when it teaches that we are not to consider that men merit of themselves but to look upon the image of God in all men, to which we owe all honour and love. However, it is among members of the household of faith that this same image is more carefully to be noted [Gal 6:10], in so far as it has been renewed and restored through the Spirit of Christ.

Therefore, whatever man you meet who needs your aid, you have no reason to refuse to help him. Say, "He is a stranger"; but the Lord has given him a mark that ought to be familiar to you, by virtue of the fact that he forbids you to despise your own flesh [Isa 58:7, Vg.]. Say, "He is contemptible and worthless"; but the Lord shows him to be one to whom he has deigned to give the beauty of his image. Say that you owe nothing for any service of his; but God, as it were, has put him in his own place in order that you may recognize toward him the many and great benefits with which God has bound you to himself. Say that he does not deserve even your least effort for his sake; but the image of God, which recommends him to you, is worthy of your giving yourself and all your possessions. Now if he has not only deserved no good at your hand, but has also provoked you by unjust acts and curses, not even this is just reason why you should cease to embrace him in love and to perform the duties of love on his behalf [Mt 6:14; 18:35; Lk 17:3]. You will say, "He has deserved something far different of me." Yet what has the Lord deserved? While he bids you forgive this man for all sins he has committed against you, he would truly have them charged against himself. Assuredly there is but one way in which to achieve what is not merely difficult but utterly against human nature: to love those who hate us, to repay their evil deeds with benefits, to return blessings for reproaches [Mt 5:44]. It is that we remember not to consider men’s evil intention but to look upon the image of God in them, which cancels and effaces their transgressions, and with its beauty and dignity allures us to love and embrace them.

7. The outward work of love is not sufficient, but it is intention that counts!

This mortification, then, will take place in us only if we fulfil the duties of love. Now he who merely performs all the duties of love does not fulfil them, even though he overlooks none; but he, rather, fulfils them who does this from a sincere feeling of love: For it can happen that one who indeed discharges to the full all his obligations as far as outward duties are concerned is still all the while far away from the true way of discharging them. For you may see some who wish to seem very liberal and yet bestow nothing that they do not make reprehensible with a proud countenance or even insolent words. And in this tragic and unhappy age it has come to this pass, that most men give their alms contemptuously. Such depravity ought not to have been tolerable even among the pagans; of Christians something even more is required than to show a cheerful countenance and to render their duties pleasing with friendly words. First, they must put themselves in the place of him whom they see in need of their assistance, and pity his ill fortune as if they themselves experienced and bore it, so that they may be impelled by a feeling of mercy and humaneness to go to his aid just as to their own.

He who, thus disposed, proceeds to give help to his brethren will not corrupt his own duties by either arrogance or upbraiding. Furthermore, in giving benefits he will not despise his needy brother or enslave him as one indebted to himself. This would no more be reasonable than that we should either chide a sick member that the rest of the body labours to revive or consider it especially obligated to the remaining members because it has drawn more help to itself than it can repay. Now the sharing of tasks among members is believed to have nothing gratuitous about it but, rather, to be a payment of that which, due by the law of nature, it would be monstrous to refuse. Also, in this way it will come about that he who has discharged one kind of task will not think himself free, as commonly happens when a rich man, after he has given up something of his own, delegates to other men other burdens as having nothing at all to do with him. Rather, each man will so consider with himself that in all his greatness he is a debtor to his neighbours, and that he ought in exercising kindness toward them to set no other limit than the end of his resources; these, as widely as they are extended, ought to have their limits set according to the rule of love.

(The principle of self-denial in our relation to God, 8-10)

8. Self-denial toward God: Devotion to His will!

Let us reiterate in fuller form the chief part of self-denial, which, as we have said, looks to God. And indeed, many things have been said about this already that it would be superfluous to repeat. It will be enough to show how it forms us to fair-mindedness and tolerance.

To begin with, then, in seeking either the convenience or the tranquillity of the present life, Scripture calls us to resign ourselves and all our possessions to the Lord’s will, and to yield to him the desires of our hearts to be tamed and subjugated. To covet wealth and honours, to strive for authority, to heap up riches, to gather together all those follies which seem to make for magnificence and pomp, our lust is mad, our desire boundless. On the other hand, wonderful is our fear, wonderful our hatred, of poverty, lowly birth, and humble condition! And we are spurred to rid ourselves of them by every means. Hence we can see how uneasy in mind all those persons are who order their lives according to their own plan. We can see how artfully they strive—to the point of weariness—to obtain the goal of their ambition or avarice, while, on the other hand, avoiding poverty and a lowly condition.

In order not to be caught in such snares, godly men must hold to this path. First of all, let them neither desire nor hope for, nor contemplate, any other way of prospering than by the Lord’s blessing. Upon this, then, let them safely and confidently throw themselves and rest. For however beautifully the flesh may seem to suffice unto itself, while it either strives by its own effort for honours and riches or relies upon its diligence, or is aided by the favour of men, yet it is certain that all these things are nothing; nor will we benefit at all, either by skill or by labour, except in so far as the Lord prospers them both. On the contrary, however, his blessing alone finds a way, even through all hindrances, to bring all things to a happy and favourable outcome for us; again, though entirely without it, to enable us to obtain some glory and opulence for ourselves (as we daily see impious men amassing great honours and riches), yet, inasmuch as those upon whom the curse of God rests taste not even the least particle of happiness, without this blessing we shall obtain nothing but what turns to our misfortune. For we ought by no means to desire what makes men more miserable.

9. Trust in God’s Blessing Only

Therefore, suppose we believe that every means toward a prosperous and desirable outcome rests upon the blessing of God alone; and that, when this is absent, all sorts of misery and calamity dog us. It remains for us not greedily to strive after riches and honours—whether relying upon our own dexterity of wit or our own diligence, or depending upon the favour of men, or having confidence in vainly imagined fortune—but for us always to look to the Lord so that by his guidance we may be led to whatever lot he has provided for us. Thus it will first come to pass that we shall not dash out to seize upon riches and usurp honours through wickedness and by stratagems and evil arts, or greed, to the injury of our neighbours; but pursue only those enterprises which do not lead us away from innocence.

Who can hope for the help of a divine blessing amidst frauds, robberies, and other wicked arts? For as that blessing follows only him who thinks purely and acts rightly, thus it calls back from crooked thoughts and wicked actions all those who seek it. Then will a bridle be put on us that we may not burn with an immoderate desire to grow rich or ambitiously pant after honours. For with what shamelessness does a man trust that he will be helped by God to obtain those things which he desires contrary to God’s Word? Away with the thought that God would abet with his blessing what he curses with his mouth!

Lastly, if things do not go according to our wish and hope, we will still be restrained from impatience and loathing of our condition, whatever it may be. For we shall know that this is to murmur against God, by whose will riches and poverty, contempt and honour, are dispensed. To sum up, he who rests solely upon the blessing of God, as it has been here expressed, will neither strive with evil arts after those things which men customarily madly seek after, which he realizes will not profit him, nor will he, if things go well, give credit to himself or even to his diligence, or industry, or fortune. Rather, he will give God the credit as its Author. But if, while other men’s affairs flourish, he makes but slight advancement, or even slips back, he will still bear his low estate with greater equanimity and moderation of mind than some profane person would bear a moderate success which merely does not correspond with his wish. For he indeed possesses a solace in which he may repose more peacefully than in the highest degree of wealth or power. Since this leads to his salvation, he considers that his affairs are ordained by the Lord. We see that David was so minded; while he follows God and gives himself over to his leading, he attests that he is like a child weaned from his mother’s breast, and that he does not occupy himself with things too deep and wonderful for him [Ps 131:1-2].

10. Self-denial helps us bear adversity

And for godly minds the peace and forbearance we have spoken of ought not to rest solely in this point; but it must also be extended to every occurrence to which the present life is subject. Therefore, he alone has duly denied himself who has so totally resigned himself to the Lord that he permits every part of his life to be governed by God’s will. He who will be thus composed in mind, whatever happens, will not consider himself miserable nor complain of his lot with ill will toward God. How necessary this disposition is will appear if you weigh the many chance happenings to which we are subject. Various diseases repeatedly trouble us: now plague rages; now we are cruelly beset by the calamities of war; now ice and hail, consuming the year’s expectation, lead to barrenness, which reduces us to poverty; wife, parents, children, neighbours, are snatched away by death; our house is burned by fire. It is on account of these occurrences that men curse their life, loathe the day of their birth, abominate heaven and the light of day, rail against God, and as they are eloquent in blasphemy, accuse him of injustice and cruelty. But in these matters the believer must also look to God’s kindness and truly fatherly indulgence. Accordingly, if he sees his house reduced to solitude by the removal of his kinsfolk, he will not indeed even then cease to bless the Lord, but rather will turn his attention to this thought: nevertheless, the grace of the Lord, which dwells in my house, will not leave it desolate. Or, if his crops are blasted by frost, or destroyed by ice, or beaten down with hail, and he sees famine threatening, yet he will not despair or bear a grudge against God, but will remain firm in this trust [cf. Ps 78:47]: "Nevertheless we are in the Lord’s protection, sheep brought up in his pastures" [Ps 79:13]. The Lord will therefore supply food to us even in extreme barrenness. If he shall be afflicted by disease, he will not even then be so unmanned by the harshness of pain as to break forth into impatience and expostulate with God; but, by considering the righteousness and gentleness of God’s chastening, he will recall himself to forbearance. In short, whatever happens, because he will know it ordained of God, he will undergo it with a peaceful and grateful mind so as not obstinately to resist the command of him into whose power he once for all surrendered himself and his every possession.

Especially let that foolish and most miserable consolation of the pagans be far away from the breast of the Christian man; to strengthen their minds against adversities, they charged these to fortune. Against fortune they considered it foolish to be angry because she was blind and unthinking, with unseeing eyes wounding the deserving and the undeserving at the same time. On the contrary, the rule of piety is that God’s hand alone is the judge and governor of fortune, good or bad, and that it does not rush about with heedless force, but with most orderly justice deals out good as well as ill to us.